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Canto 9

S'rî S'rî S'ikshâshthaka

 

    

Chapter 8: The Sons of Sagara Meet Lord Kapiladeva

(1) S'rî S'uka said: 'Harita was the son of King Rohita [see previous chapter] and his son Campa built a city called Campâpurî. After him there was Sudeva who also had a son called Vijaya. (2) Bharuka was the son of Vijaya, he had one called Vrika and Vrika had Bâhuka of whom all the land he owned was taken by his enemies so that the king had to enter the forest with his wife. (3) When he died of old age his queen wanted to die with him but sage Aurva, understanding that she was pregnant with a son in her womb, forbade it. (4) The co-wives who knew this gave her poison with her food, but with that poison Sagara ['with poison'] was born who became an emperor of great repute. His sons were responsible for [leading the Ganges to the] ocean [that was therefore called Sâgara]. (5-6) He did not kill the antisocial elements [Tâlajanghas, or tree-people], nor the ones opposing [the Yavanas, also: invaders like the Muslims and the Europeans], the godless ones [the S'akâs], the ruffians [Haihayas] and the barbarians [Barbaras]. He instead, following the orders of the guru, allowed them to appear in odd dresses, shaved clean and wearing mustaches. Some [he accepted as appearing] with loose hair, being half shaven, without any underwear or not being clad at all. (7) Following the words of Aurva he, being of yoga with the Supersoul, worshiped the Lord, the Original Self and Controller of all Vedic knowledge and all enlightened souls, with horse sacrifices. One day he discovered that the horse that was used for the sacrifice had been stolen by Purandara [Indra, see also 4.19: 17]. (8) The proud sons born from Sumati [a wife of Sagara] then, to the instruction of their father, all together searched throughout the entire country for the horse. (9-10) In the northeastern direction they saw the horse near the âs'rama of Kapila. They said: 'Now we know where that horse thief lives with his eyes closed. Kill him, kill him that sinner!' The sixty thousand men of Sagara thus raised their weapons and approached him. That very moment the muni opened his eyes. (11) With their minds stolen [by Indra] and in offense with such a great personality [as Kapila, see also 3.25-33], their bodies self-ignited instantly and turned to ashes. (12) It is not the viewpoint of the sages to say that the sons of the emperor burned to ashes on the spot because of the anger of the muni, for how could in the self of him [Him] who always resides in goodness and by whose grace the entire universe is purified, the mode of ignorance manifest itself so that anger could rise? How can earthly dust pollute the ether? (13) How can with him who so thoroughly explained the world in analytical terms [see 3.25-33] and who is present in this world as a boat for the seeker to cross over the ocean of nescience that is so hard to overcome in one's mortal existence, there be a sense of distinction between friend and foe with such a learned person elevated in transcendence [for such a one is always jubilant: prasannâtmâ]?

(14) He who was born from Kes'inî [another wife of Sagara] was called Asamañjasa. This prince fathered a son known as Ams'umân who always served his grandfather to the best of his ability. (15-16) In a former life Asamañjasa had been a yogi, so he could remember, who had fallen from the path of yoga because of bad association. In this life [not tolerating any association] he therefore personally proved himself in a most disturbing way. Once sporting with his relatives he acting most offensively had thrown all the boys into the river the Sarayû. He thus caused his family a lot of grief. (17) Because of these deeds he was banned by his father who gave up his affection for him. By the power of his yoga he then showed the boys [to their parents] and went away. (18) Oh King, all the inhabitants of Ayodhyâ were astounded to see their sons having returned again. The king was therefore truly sorry [that his son was gone].

(19) The king ordered Ams'umân [Asamañjasa's son] to search for the horse [that was stolen by Indra]. He went after it and followed the path his uncles purportedly had taken. Thus he found the horse near a pile of ashes. (20) When the great yogi saw the Transcendental Lord, [the Vishnu avatâra] known as Kapila, sitting there he, prostrating himself, offered attentively prayers with folded hands.

(21) Ams'umân said: 'No one among us, living beings, is able to envision You as the Transcendental Person. Up to the present day not even Lord Brahmâ is able to fathom You. And by whatever meditation or guesswork would others be able to do so, we creatures of the material world who, mistaking the body for the [real] self, are groping in the dark [see also B.G. 7: 27]? (22) The consciousness of those people who under the influence of the three modes [the gunas, see also B.G. 14: 5] revere the body, is obscured by the deluding material energy. They see, also when they sleep, nothing but those modes. Those who only have eyes for the external world cannot know You who reside within the body. (23) How can I, this fool of matter, keep You in mind who are full of spiritual knowledge, You who are heeded by Sanandana and other sages free from the contaminating and bewildering illusion of the material diversity that is caused by the gunas [see B.G. 14: 26 & 2: 45]? (24) Oh Peaceful One, I offer You, the Original Person, my obeisances, You who, free from a specific name and form, are transcendental to both the manifest and non-manifest material energies but, in order to distribute the transcendental knowledge, have assumed a material body that is characterized by fruitive actions in relation to the modes of nature. (25) Those whose minds are bewildered by lust, greed, envy and illusion wander around in this world and take their hearth and home, these products of Your material energy, for real. (26) Oh Supreme Lord, by simply seeing You this hard and tight knot of our illusion today has been broken, this bewildered state because of which one in one's sensuality, oh Soul of all living beings, is ruled by lust and selfishness.'

(27) S'rî S'uka said: 'Oh master of man, the great sage and Supreme Lord Kapila this way having been glorified, with a mind filled with mercy told Ams'umân the following. (28) The Supreme Lord said: 'Take this horse, My son, it is the sacrificial animal of your grandfather, but  for your forefathers who burned to ashes, there is no other way to be saved but by Ganges water.' (29) After having circumambulated Him and having bowed down to His satisfaction, he brought the horse back to Sagara whereupon with that animal the ceremony was completed. (30) After delivering his kingdom to Ams'umân he [Sagara] being freed from his material bonds, attained the supreme destination by following the path delineated by Aurva.'

 

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Third revised edition, loaded December 24, 2012.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'Harita was the son of King Rohita [see previous chapter] and his son Campa built a city called Campâpurî. After him there was Sudeva who also had a son called Vijaya.
S'rî S'uka said: 'Hârîta was the son of King Rohita [see previous chapter] and his son Campa built a city called Campâpurî. After him there was Sudeva who also had a son called Vijaya. (Vedabase)

 

Text 2

Bharuka was the son of Vijaya, he had one called Vrika and Vrika had Bâhuka of whom all the land he owned was taken by his enemies so that the king had to enter the forest with his wife.

Bharuka was the son of Vijaya, he had one called Vrika and Vrika had Bâhuka who had all his land taken away by his enemies so that the king entered the forest with his wife. (Vedabase)

 

Text 3

When he died of old age his queen wanted to die with him but sage Aurva, understanding that she was pregnant with a son in her womb, forbade it.

When he had died of old age wanted his queen to die along with him but sage Aurva, who understood that she was pregnant with a son in her womb, forbade it. (Vedabase)

 

Text 4

The co-wives who knew this gave her poison with her food, but with that poison Sagara ['with poison'] was born who became an emperor of great repute. His sons were responsible for [leading the Ganges to the] ocean [that was therefore called Sâgara].

The co-wives finding out gave her poison with her food, but with the poison was Sagara ['with poison'] born, who became an emperor of great repute. His sons were responsible for the place called Gangâsâgara. (Vedabase)

 

Text 5-6

He did not kill the antisocial elements [Tâlajanghas, or tree-people], nor the ones opposing [the Yavanas, also: invaders like the Muslims and the Europeans], the godless ones [the S'akâs], the ruffians [Haihayas] and the barbarians [Barbaras]. He instead, following the orders of the guru, allowed them to appear in odd dresses, shaved clean and wearing mustaches. Some [he accepted as appearing] with loose hair, being half shaven, without any underwear or not being clad at all.

It was he who, not killing the antisocial [tâlajangha, or tree-people], the opposing [the yavanas, also: invaders like the Muslims and the Europeans], the godless [the s'akâs], the ruffians [haihayas] and barbarians [barbaras], on the order of the guru, made them appear in odd dresses, shaved clean, wearing mustaches or sometimes accepted them as people with loose hair, being half-shaven, having no underwear and others not clad at all. (Vedabase)

   

Text 7

Following the words of Aurva he, being of yoga with the Supersoul, worshiped the Lord, the Original Self and Controller of all Vedic knowledge and all enlightened souls, with horse sacrifices. One day he discovered that the horse that was used for the sacrifice had been stolen by Purandara [Indra, see also 4.19: 17].

He was on the word of Aurva, in yoga with the Supersoul of all vedic knowledge and the enlightened, with horse sacrifices of worship unto the Lord, the Original Self and Controller in which he [some day] had the sacrificial horse of use in the sacrifice stolen by Purandara [Indra, see also 4.19: 17]. (Vedabase)

 

Text 8

The proud sons born from Sumati [a wife of Sagara] then, to the instruction of their father, all together searched throughout the entire country for the horse.

The proud sons born from Sumati [a wife of Sagara] on the order of their father turned the earth up side down everywhere looking for the horse. (Vedabase)

 

Text 9-10

In the northeastern direction they saw the horse near the âs'rama of Kapila. They said: 'Now we know where that horse thief lives with his eyes closed. Kill him, kill him that sinner!' The sixty thousand men of Sagara thus raised their weapons and approached him. That very moment the muni opened his eyes.

In the northeastern direction they saw the horse near the âs'rama of Kapila and said: 'Now we know where the horse-thief, with his eyes closed, lives; kill him, kill him that sinner!'. While thus the sixty-thousand men of Sagara raised their weapons approaching him, opened the muni at that time his eyes. (Vedabase)

 

Text 11

With their minds stolen [by Indra] and in offense with such a great personality [as Kapila, see also 3.25-33], their bodies self-ignited instantly and turned to ashes.

With their minds stolen [by Indra] and in offense with such a great personality [as Kapila see also 3.25-33], self-ignited their bodies instantly and turned they to ashes. (Vedabase)

 

Text 12

It is not the viewpoint of the sages to say that the sons of the emperor burned to ashes on the spot because of the anger of the muni, for how could in the self of him [Him] who always resides in goodness and by whose grace the entire universe is purified, the mode of ignorance manifest itself so that anger could rise? How can earthly dust pollute the ether?

It is not the opinion of the saintly to say that the sons of the emperor were thus burnt to ashes by the anger of the muni; how can with him [Him] as the abode of goodness from whom the whole universe is purified, the mode of ignorance dominate and anger rise - how can earthly dust pollute the ether? (Vedabase)

 

Text 13

How can with him who so thoroughly explained the world in analytical terms [see 3.25-33] and who is present in this world as a boat for the seeker to cross over the ocean of nescience that is so hard to overcome in one's mortal existence, there be a sense of distinction between friend and foe with such a learned person elevated in transcendence [for such a one is always jubilant: prasannâtmâ]?

With him who so thoroughly explained the world analytically [see 3.25-33] and in this world is there as a boat by which a seeker can cross over the ocean of nescience that in one's mortal existence is so hard to overcome - how can there, with a learned person elevated in transcendence, be a sense of distinction between friend and foe? [such a one is always jubilant: prasannâtmâ]. (Vedabase)

 

Text 14

He who was born from Kes'inî [another wife of Sagara] was called Asamañjasa. This prince fathered a son known as Ams'umân who always served his grandfather to the best of his ability.

He who born from Kes'inî [Sagara's other wife] was called Asamañjasa had as a prince a son of his own known as Ams'umân who always did the best he could for his grandfather. (Vedabase)

  

Text 15-16

In a former life Asamañjasa had been a yogi, so he could remember, who had fallen from the path of yoga because of bad association. In this life [not tolerating any association] he therefore personally proved himself in a most disturbing way. Once sporting with his relatives he acting most offensively had thrown all the boys into the river the Sarayû. He thus caused his family a lot of grief.

Formerly a yogî, as he could remember from another life, had Asamañjasa fallen down from the path of yoga because of bad association and personally proven himself a most disturbing way. Behaving badly was he of trouble for everybody in the society and had he, sporting with his relatives, been acting unkind throwing all the boys into the river the Sarayû. (Vedabase)

  

Text 17

Because of these deeds he was banned by his father who gave up his affection for him. By the power of his yoga he then showed the boys [to their parents] and went away.

Of these acts [the boys had disappeared] was he by his father, who gave up his love for him, banned indeed. By the power of yoga [though] managed he to present the boys and went he away. (Vedabase)
 
Text 18

Oh King, all the inhabitants of Ayodhyâ were astounded to see their sons having returned again. The king was therefore truly sorry [that his son was gone].

O King, the inhabitants of Ayodhyâ were astound to see their sons turning up again while the king was truly sorry [that now his son was gone]. (Vedabase)

 

Text 19

The king ordered Ams'umân [Asamañjasa's son] to search for the horse [that was stolen by Indra]. He went after it and followed the path his uncles purportedly had taken. Thus he found the horse near a pile of ashes.

Ams'umân ordered by the king to search for the horse went out following the path his uncles had described and found the horse near a pile of ashes. (Vedabase)

 

Text 20

When the great yogi saw the Transcendental Lord, [the Vishnu avatâra] known as Kapila, sitting there he, prostrating himself, offered attentively prayers with folded hands.

Seeing the one from the beyond [the Vishnu-avatâra] known as Kapila, offered the great personality attentively prayers with folded hands prostrating himself. (Vedabase)

 

 Text 21

Ams'umân said: 'No one among us, living beings, is able to envision You as the Transcendental Person. Up to the present day not even Lord Brahmâ is able to fathom You. And by whatever meditation or guesswork would others be able to do so, we creatures of the material world who, mistaking the body for the [real] self, are groping in the dark [see also B.G. 7: 27]?

Ams'umân said: 'No one of us living beings can envision You as the Transcendental One. To the day of today cannot even Lord Brahmâ fathom You and by what meditation or guesswork would others, we creatures of the material world who, considering the body to be the self, miss the transcendence [see also B.G. 7: 27]? (Vedabase)

 

Text 22

The consciousness of those people who under the influence of the three modes [the gunas, see also B.G. 14: 5] revere the body, is obscured by the deluding material energy. They see, also when they sleep, nothing but those modes. Those who only have eyes for the external world cannot know You who reside within the body.

They who accepted a material body under the influence of the three modes [the gunas, see also B.G. 14:5] can only see those modes so one says and bewildered by the illusory energy not know You who resides in goodness in the core of the heart of one's body; they see but the external byproducts. (Vedabase)


Text 23

How can I, this fool of matter, keep You in mind who are full of spiritual knowledge, You who are heeded by Sanandana and other sages free from the contaminating and bewildering illusion of the material diversity that is caused by the gunas [see B.G. 14: 26 & 2: 45]?

By Sanandana and other worshipable sages free from the contaminating and bewildering illusory differentiation caused by the gunas, is all wisdom with the original nature [svabhâva] rolled in one [see B.G. 14:26 & 2:45], but how can I as a fool of matter keep You, that Personality, in mind? (Vedabase)

    

Text 24

Oh Peaceful One, I offer You, the Original Person, my obeisances, You who, free from a specific name and form, are transcendental to both the manifest and non-manifest material energies but, in order to distribute the transcendental knowledge, have assumed a material body that is characterized by fruitive actions in relation to the modes of nature.

O Peaceful One, I offer my obeisances unto You, the Original Supreme Personality, who without a name and form, transcendental to the temporal and eternal, in order to distribute the transcendental knowledge, to the modes of matter has assumed a material body symptomized by fruitive action. (Vedabase)

 

Text 25

Those whose minds are bewildered by lust, greed, envy and illusion wander around in this world and take their hearth and home, these products of Your material energy, for real.

In their hearth and home, accepting Your material energy as the real thing, do they [birth after birth] wander around in this world in their hearts bewildered by lust, greed, envy and illusion. (Vedabase)

 

Text 26

Oh Supreme Lord, by simply seeing You this hard and tight knot of our illusion today has been broken, this bewildered state because of which one in one's sensuality, oh Soul of all living beings, is ruled by lust and selfishness.'

(26) O Supreme Lord, by simply seeing You has today this hard and tight knot of our illusion been broken of which one sensual is under the influence of lust and the profitmind, o Soul of All beings!' (Vedabase)

 

Text 27

S'rî S'uka said: 'Oh master of man, the great sage and Supreme Lord Kapila this way having been glorified, with a mind filled with mercy told Ams'umân the following.

S'rî S'uka said: 'O master of man, the great sage and Supreme Lord Kapila this way having sung the glory, told Ams'umân mercifully the following about the path of knowledge. (Vedabase)

 

Text 28

The Supreme Lord said: 'Take this horse, My son, it is the sacrificial animal of your grandfather, but  for your forefathers who burned to ashes, there is no other way to be saved but by Ganges water.'

The Supreme Lord said: 'Take this horse, my son, it is the sacrificial animal of your grandfather, but all these bodies of your forefathers burnt to ashes can by no other means be saved but by Ganges-water.' (Vedabase)

  

Text 29

After having circumambulated Him and having bowed down to His satisfaction, he brought the horse back to Sagara whereupon with that animal the ceremony was completed.

After circumambulating him bowing to his satisfaction brought he the horse back to Sagara and was by means of that animal the concluding ceremony executed. (Vedabase)


Text 30

After delivering his kingdom to Ams'umân he [Sagara] being freed from his material bonds, attained the supreme destination by following the path delineated by Aurva.'

Following the path laid out by Aurva handed he [Sagara], freed from attachments and desires, the kingdom over to Ams'umân and achieved he the supreme destination. (Vedabase)
 

 

 

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The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture is titled: 'Kapila burns the 60.000 sons' © Pieter Weltevrede (commercial use prohibited).
Production:
Filognostic Association of The Order of Time.


 

 

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